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*Riyadh al-Salihin* from the Words of the Master of the Messengers, peace and blessings of Allah be upon him.

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Chapter on Patience.

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Allah the Exalted said:

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"O you who have believed, persevere, endure, and remain stationed."

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And He said:

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“And surely We shall try you with something of fear and hunger, and loss of wealth and lives and crops; but give glad tidings to the steadfast,” (2:155)

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"And give glad tidings to the patient."

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And the Exalted said:

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“Say: O My bondmen who believe! Observe your duty to your Lord. For those who do good in this world there is good, and Allah's earth is spacious. Verily the steadfast will be paid their wages without stint.” (39:10)

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And the Exalted said:

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“And verily whoso is patient and forgiveth - lo! that, verily, is (of) the steadfast heart of things.” (42:43)

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And the Exalted said:

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“O ye who believe! Seek help in steadfastness and prayer. Lo! Allah is with the steadfast.” (2:153)

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And the Exalted said:

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“And verily We shall try you till We know those of you who strive hard (for the cause of Allah) and the steadfast, and till We test your record.” (47:31)

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The verses enjoining patience and expounding its virtue are numerous and well known.

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On the authority of Abu Malik al-Harith ibn 'Asim al-Ash'ari (may Allah be pleased with him), who said:

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The Messenger of Allah (peace and blessings of Allah be upon him) said:

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"Purification is half of faith,

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and 'Praise be to Allah' (*al-hamdulillah*) fills the scale,

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and 'Glory be to Allah and praise be to Allah' (*subhan Allah wa al-hamdulillah*)

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fill—or fills—what is between the heavens and the earth.

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Prayer is light,

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charity is proof,

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patience is an illuminating radiance,

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and the Qur'an is an argument for you or against you.

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Every person goes out in the morning,

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selling his soul, either freeing it or destroying it."

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Related by Muslim.

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"Purification" (*al-tuhur*):

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What is meant is the act of ritual purification.

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"Half" (*shatr*), meaning one half.

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"Fills the scale":

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That is, it fills the scale on which deeds are weighed.

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"Prayer is light":

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Meaning a light that illuminates the path of truth for its performer in this worldly life,

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and illuminates the Traverse (*al-Sirat*) in the Hereafter when crossing over it.

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"Charity is proof":

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Meaning clear evidence of the faith of the one who gives it.

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"Patience is an illuminating radiance":

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Radiance (*diya'*) denotes intense light,

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and through patience, darknesses and afflictions are dispelled.

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"Either freeing it":

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Meaning delivering it from punishment.

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"Or destroying it":

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Meaning ruining it through committing sins, estrangement, and deprivation.

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Among the lessons derived from the hadith:

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The virtue of ablution (*wudu'*) in Islam,

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and it is a prerequisite for the validity of prayer,

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thus it stands as half of it.

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Deeds will possess weight on the Day of Resurrection,

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growing heavy or light,

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and this affirms the reality of the Scale.

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Clarification of the virtue of remembrance of Allah (*dhikr*) and its immense reward,

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because it encompasses declaring Allah—Exalted and Glorified—free

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of anything unbefitting Him,

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while manifesting one's absolute dependence on Him through saying:

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"Praise be to Allah."

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Encouragement to perform abundant prayers,

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for it is a light that guides the Muslim along the paths of safety in this life,

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and shields its performer from indecency and wickedness,

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guiding toward righteousness,

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and repelling destructive paths by virtue of the light it casts into the heart

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and bestows upon the limbs.

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Giving charity abundantly is evidence of the believer's sincerity, purity of intention,

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and adherence to the Sharia.

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Clarification of the virtue of patience,

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and that it is a praiseworthy quality

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whose adherent continuously walks by its guiding light.

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The Noble Qur'an

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is the primary source for all legal rulings in the Sharia,

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the ultimate reference in times of dispute,

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and the constitution of the Muslim.

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Every person inevitably sets out in pursuit of an endeavor,

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so one must not leave oneself neglected in vain.

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The Muslim strives to utilize his lifespan in obedience to Allah, Exalted and Glorified.

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On the authority of Abu Sa'id

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Sa'd ibn Sinan al-Khudri (may Allah be pleased with them both):

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Some people from the Ansar asked the Messenger of Allah (peace be upon him) for charity, and he gave them;

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then they asked him again, and he gave them,

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until all that he had was exhausted.

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When he had spent everything in his possession, he said to them:

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"Whatever good I have, I will never withhold from you.

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Whoever seeks chastity, Allah will keep him chaste;

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whoever seeks self-sufficiency, Allah will enrich him;

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and whoever strives for patience, Allah will grant him patience.

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And no one has been granted a gift better and more expansive than patience."

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Agreed upon.

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"Exhausted" (*nafida*), meaning depleted.

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"I will never withhold from you":

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Meaning I will not hoard it or deny it to you.

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"Whoever seeks chastity":

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Meaning whoever desires to refrain from begging people

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and coveting what is in their hands.

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"Allah will keep him chaste":

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Meaning Allah will grant him chastity,

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so that he becomes modest and content.

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"Allah will enrich him":

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Meaning He will grant him richness of the soul

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and open for him the gates of provision.

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Among the lessons derived from the hadith:

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The generosity of the Prophet (peace be upon him)

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and the noble character naturally instilled within him.

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Wealth does not consist of an abundance of worldly goods,

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but true wealth is the richness of the soul.

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Encouragement toward contentment and seeking self-restraint.

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Noble character and exalted traits are attained

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by encouraging the soul and training it toward that end,

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which indicates that noble morals

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can be acquired.

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The permissibility of giving to a petitioner a second time.

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The permissibility of excusing oneself from giving to a petitioner.

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The permissibility of asking out of necessity,

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though it is preferable to refrain and show patience

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until Allah brings relief.

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Among the qualities of a Muslim:

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Chastity, maintaining independence

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from what is in people's hands,

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and enduring adversities with patience.

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On the authority of Abu Yahya

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Suhayb ibn Sinan (may Allah be pleased with him), who said:

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The Messenger of Allah (peace be upon him) said:

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"Wondrous is the affair of the believer!

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Indeed, his entire affair is good for him,

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and this applies to none except the believer.

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If prosperity befalls him, he is grateful,

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and that is good for him;

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and if adversity befalls him, he is patient,

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and that is good for him."

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Related by Muslim.

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"Wondrous" (*'ajaban*):

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That is, I express great wonder.

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A human being wonders at a matter

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when it holds great significance in his eyes

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and its cause remains hidden from him.

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"Prosperity" (*al-sarra'*):

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Meaning that which pleases him.

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"Adversity" (*al-darra'*):

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Meaning what harms him in his physical body,

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or in matters concerning him,

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such as his family, his child, or his wealth.

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Among the lessons derived from the hadith:

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The entire life of a believer is good and rewarded,

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whether in what outwardly appears to him as evil or as good.

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The believer whose faith is perfected and whose certainty is sincere

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thanks Allah in prosperity

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and endures with patience in adversity;

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thus, he abides continuously in the station of contentment (*rida*).

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Therefore, an affliction turns into a blessing for him,

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and an ordeal becomes a gift,

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owing to the reward, recompense, and fine outcome it entails.

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The disbeliever frets and becomes resentful during calamity,

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thus incurring a double burden of sin:

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his discontent with the decree of his Master,

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and his lack of patience when destiny unfolds.

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Reward under every circumstance belongs to none other than the people of faith.

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On the authority of Anas (may Allah be pleased with him), who said:

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When the Prophet (peace be upon him) grew gravely ill,

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agony began to overwhelm him,

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whereupon Fatimah (may Allah be pleased with her) exclaimed:

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"O, the agony of my father!"

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So he said: "There will be no agony for your father after this day."

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And when he passed away, she cried:

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"O my father, who answered a Lord that called him!

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O my father, whose abode is the Garden of Firdaws!

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O my father, to Gabriel we announce his death!"

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Then, when he was buried, Fatimah (may Allah be pleased with her) said:

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"How could your souls bear to cast dust over the Messenger of Allah (peace be upon him)?"

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Related by al-Bukhari.

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"Grew gravely ill," meaning due to the severity of the sickness.

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"Agony began to overwhelm him":

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That is, the intense distress of the death throes descended upon him.

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"We announce his death":

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That is, we convey the news of his passing (peace be upon him) to Gabriel.

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Among the lessons derived from the hadith:

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The Prophets are the most severely tested of people in their lives and at their deaths,

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in order to elevate their ranks and multiply their rewards.

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The permissibility of expressing grief for the dying person during his death throes,

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such as the statement of Fatimah (may Allah be pleased with her),

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and that this does not constitute the forbidden wailing (*niyahah*).

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It is permissible to mention the virtues of the deceased after their passing.

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What lies beyond this worldly life is far better for the Prophets (blessings and peace of Allah be upon them),

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as well as for their followers.

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This worldly life is an abode of toil and weariness,

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while the Hereafter contains none of that for the believer.

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The permissibility of displaying grief over parting with the deceased,

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without lamentation, wailing, or expressing resentment.

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The statement of Fatimah (may Allah be pleased with her):

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"How could your souls bear..."

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was an expression of her grief,

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not an objection to his burial (peace be upon him).

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On the authority of Abu Zayd,

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Usamah ibn Zayd ibn Harithah (may Allah be pleased with them both),

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the client of the Messenger of Allah (peace be upon him),

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and his beloved, and the son of his beloved,

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who said:

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The daughter of the Prophet (peace be upon him) sent a message saying:

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"My son is at the point of death,

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so please come to us."

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Thereupon, he sent back greetings of peace, saying:

201
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"Indeed, to Allah belongs whatever He takes,

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and to Him belongs whatever He gives,

203
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and everything with Him has an appointed term;

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"So let her be patient and seek her reward with Allah."

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But she sent back to him, adjuring him that he must come to her.

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So he stood up, accompanied by Sa'd ibn 'Ubadah, Mu'adh ibn Jabal,

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Ubayy ibn Ka'b, Zayd ibn Thabit, and other men—

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May Allah be pleased with them.

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The child was then lifted up to the Messenger of Allah, peace and blessings of Allah be upon him,

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And he placed him in his lap while the child's soul was rattling and gasping for breath.

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Thereupon, his eyes overflowed with tears.

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Sa'd said,

213
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"O Messenger of Allah, what is this?"

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He replied,

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"This is a mercy that Allah Almighty has placed in the hearts of His servants."

216
00:12:12,460 --> 00:12:14,490
And in another narration:

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"In the hearts of whichever of His servants He wills,

218
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And Allah only shows mercy to those of His servants who are merciful."

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Agreed upon.

220
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The meaning of "rattling and gasping" (taqa'qa')

221
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Is that it was heaving and convulsing.

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00:12:29,710 --> 00:12:35,250
"The daughter of the Prophet, peace and blessings of Allah be upon him,"

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Refers to Zaynab, may Allah be pleased with her.

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"Was in the throes of death" (uhtudira)

225
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Means that the signs and preludes of death were upon him.

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"So come to us" (fash-hadna)

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Means: come be present with us.

228
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"For an appointed term" (bi-ajalin musamma)

229
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Means: a decreed and predetermined span of time.

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"And let her seek reward" (wal-tahtasib)

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Means: she should intend, through her patience, to seek the reward from her Lord,

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So that it may be reckoned for her among her righteous deeds.

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"His eyes overflowed with tears"

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Means: his eyes welled up with tears and they flowed.

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Among the benefits derived from the hadith:

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The permissibility of requesting the presence of people of virtue for a dying person,

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In hope of their blessing and their supplications.

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The permissibility of walking to offer condolences and visit the sick without an explicit prior invitation.

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The recommendation of fulfilling an oath when someone adjures you.

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The recommendation of enjoining patience upon the afflicted person even before death actually occurs,

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So that when it happens, they meet it fully resigned to Allah's decree.

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The permissibility of repeating an invitation,

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And informing the invited person of the reason for which they are being summoned.

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Encouragement toward showing compassion to Allah's creation and having mercy upon them.

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A stern warning against hard-heartedness and tearless eyes.

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The permissibility of weeping without wailing.

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Comforting the one struck by calamity with words that alleviate the pain of their loss.

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Visiting the sick,

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Even if they are of lesser standing or a young child,

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Is an act of noble character.

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Therefore, people of virtue ought

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Not to deprive others of their virtue and kindness.

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The permissibility of questioning the leader or scholar

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Concerning anything that seems perplexing in his apparent conduct.

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Showing good etiquette when asking a question

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Is evident in the words of Sa'd ibn 'Ubadah:

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"O Messenger of Allah, what is this?"

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The mercy of Allah Almighty overflows upon His servants

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On account of their mutual mercy toward one another.

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By contrary implication,

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The withholding of divine mercy from people

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Is due to their cruelty and harshness toward one another.

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Riyad al-Salihin.